Rejection of God's Sovereignty in Salvation Theology
The rejection of God's sovereignty in salvation theology often stems from a misunderstanding or resistance to the idea that salvation is entirely a work of divine grace, rather than a result of human effort or merit [2]. This perspective emphasizes human autonomy and the belief that individuals can initiate or contribute significantly to their own salvation.
One common way this rejection manifests is by asserting that human actions or obedience to religious law are the basis for justification before God [6, 8]. The Apostle Paul, in Romans, addresses those who, "being ignorant of God's righteousness," sought "to establish their own righteousness" and thus "have not submitted themselves to the righteousness of God" [8]. This contrasts with the biblical teaching that salvation is "not because . . . but because" of God's grace, received through faith alone [2]. Good works are understood as the result of salvation, not its cause, flowing from a transformed heart by God's Spirit [3].
Another aspect of rejecting God's sovereignty involves downplaying the extent of human sinfulness and the need for divine intervention. Scripture teaches that believers are "made alive together with Christ" by God's grace, implying a prior state of spiritual death from which only God can rescue [1]. This divine act of making alive is a gift, not something earned [1]. The transformation involves stripping off an "old sinful nature" and putting on a "new nature" created in Christ Jesus, which is a work of God's Spirit [4, 5].
Furthermore, some interpretations may resist the idea of God's sovereign election or hardening, as discussed in Romans 9, where God "hath mercy on whom he will have mercy, and whom he will he hardeneth" [7]. This concept highlights God's ultimate authority in salvation, which can be challenging for those who prioritize human free will above divine prerogative. However, this hardening is often understood as God judicially abandoning individuals to the hardening influence of sin itself [7].
Sources
- Ephesians (Protestant academic) “Tyndale House on Ephesians 2:5: 2:5 gave us life when he raised Christ from the dead (literally made us alive together with Christ): Joined with Christ, believers share in his resurrection, now and in the future (see 2:6; Rom 6:4-14; Col 3:1-4). • It is only by God’s grace that you have been saved: See Eph 1:2; 2:8-9.”
- Titus (Protestant academic) “Tyndale House on Titus 3:5: 3:5 not because . . . but because: The contrast is between human actions that might be thought to merit salvation and God’s grace (see Gal 2:16). Salvation is through faith in God’s mercy alone (Eph 2:8). • He washed away our sins, giving us a new birth: See Ezek 16:9; John 3:1-15; Eph 5:26; Heb 10:22; 2 Pet 1:9. • and new life through the Holy Spirit: This signifies a complete departure from the life of sin and death and a transfer into the realm of life and purity (see also Rom 12:2; 2 Cor 5:17; Col 3:10).”
- Ephesians (Protestant academic) “Tyndale House on Ephesians 2:10: 2:10 He has created us anew in Christ Jesus, so we can do the good things he planned for us: Good works are the result, not the cause, of salvation. God’s Spirit, working through a transformed heart, produces a good life (Gal 5:22-23).”
- Colossians (Protestant academic) “Tyndale House on Colossians 3:9: 3:9-10 your old sinful nature . . . your new nature: Paul contrasts old and new identities (see also Rom 5:12-21; 6:6; Eph 4:22-24). Believers strip off their old life and put on Christ’s new life, allowing him to be Lord and to guide the way they live.”
- Ephesians (Protestant academic) “Tyndale House on Ephesians 4:24: 4:24 A believer has a new nature: God’s Spirit expresses his life within the believer (see Col 3:10; cp. Gen 1:26; Rom 12:1-2; Gal 5:22-23). The transforming work of God’s Spirit is part of the gift of salvation (Eph 2:8-10).”
- Romans (Methodist/Wesleyan) “Adam Clarke on Romans 9:32: Wherefore? - And where lies their mistake? Being ignorant of God's righteousness - of his method of saving sinners by faith in Christ, they went about to establish their own righteousness - their own method of obtaining everlasting salvation. They attend not to the Abrahamic covenant, which stands on the extensive principles of grace and faith; but they turn all their regards to the law of Moses. They imagine that their obedience to that law gives them a right to the blessings of the Messiah's kingdom. But, finding that the Gospel sets our special interest in God an”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 9:18: Therefore hath he--"So then he hath." The result then is that He hath mercy on whom he will have mercy, and whom he will he hardeneth--by judicially abandoning them to the hardening influence of sin itself (Psa 81:11-12; Rom 1:24, Rom 1:26, Rom 1:28; Heb 3:8, Heb 3:13), and of the surrounding incentives to it (Mat 24:12; Co1 15:38; Th2 2:17). Second objection to the doctrine of Divine Sovereignty:”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 10:3: For they being ignorant of God's righteousness--that is, for the justification of the guilty (see on Rom 1:17). and going about--"seeking" to establish their own righteousness, have not submitted themselves to the righteousness of God--The apostle views the general rejection of Christ by the nation as one act.”